The Problems with Polygamy

In order to come up with an overview to statistical analysis of the major deadly corona virus disease, the paper provides a critical assessment of global situation of COVID-19 pandemic. To come up with a perceptive result, a complete collection of 90 days records (WHO situation reports) of the pandemic have studied and relevant information have extracted to prepare a working model of dataset. Several statistical measures such as regression, variance, distributions, t-Test and ANOVA test have been conducted to understand and explore the ongoing situations and to predict the fore-coming scenario, rate of growth and possible risk assessment of the pandemic. Apart from this, an inclusive model of time series analysis of each case has been prepared to predict the expected time for which the pandemic can sustain or rise eventually. It has concluded that the novel corona virus pandemic has suffered from three different phases of transmission, linear, non-increasing and asymptotic exponent. At the end of the paper, rate of growth along with the growth estimation curve of each case (in general a model) has been developed to estimate the fluctuation of maxima and minima. To identify the asymptotic growth and expected parity index of models, graphical representation of linear and relative growth between the models has provided. Copyright © 2020, Roqaiya Perween. This is an open access article distributed under the Creative Commons Attribution License, which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

The issue – and rejection – of polygamy is deeply rooted in
Western history and legal thought. Influenced by religious and civil
concerns, the law's outlook on this practice is as clear in its
position as its foundations are ambiguous. Since ancient times, European countries have consistently rejected polygamy. However, and especially since marriage became a sacrament, religious and legal thinkers have had to reconcile the biblical patriarchs' polygamy with therejection of the practice in the Christian world. Later, foreign practices and theological differences would feed an ongoing debate which continues to this day. From a pragmatic point of view, the fight against polygamy is mainly expressed through the rejection of mere bigamy. In both civil and common law jurisdictions, the rejection of polygamy goes back to the Middle Ages. Ernest Renan believed, somewhat angelically, that in the early days of Christendom "it wasn't necessary to ban polygamy", since it had already all but disappeared from Jewish customs, being "truly nothing more than an eccentricity, a royal privilege". The few cases of polygamous Jewish unions during the Empire did not attract much moral reprobation from the Jewish and Christian communities. The question did not become the object of Western reflection again until the religious troubles of the 16th century and the colonial era, when the legal straitjacket was somewhat loosened to allow certain polygamous unions, which then were strictly limited in the 19th century.

Niketche: una historia de poligamia / Paulina Chiziane ; prólogo Inocência Mata; traducción Pere Comellas. – Bogotá: Universidad de los Andes, Facultad de Artes y Humanidades, Departamento de Humanidades y Literatura, Ediciones Uniandes, 2019.
339 páginas; 15 x 24 cm. – (Colección Labirinto)
ISBN 978-958-774-885-7

Niketche es, como lo indica su subtitulo, «una historia de poligamia»: un hombre casado legalmente según las leyes del Estado mozambiqueño tiene cinco mujeres más, cada una con hijos; por lo tanto, cinco familias. El término que da título a la novela hace referencia a una danza de iniciación sexual femenina de Zambezia, región centro-norte del país, y de Nampula, al norte, región en la que predomina la etnia macua. El personaje principal es Rami, una mujer que, tras veinte años de matrimonio con Tony, descubre que su marido tenía otras mujeres y otras familias.
El contexto histórico de la escritora y su obra se caracterizan por la lucha constante en contra de las contradicciones traídas por la transición sociopolítica y cultural. Rami, la protagonista, vive bajo la influencia de las imágenes creadas por el colonizador. Aparentemente, es una mujer educada según los preceptos de los valores éticos y morales de Occidente, pero, tal como su marido, mantiene los preceptos tradicionales.
(Inocência Mata, «Paulina Chiziane y sus declinaciones de género, etnia y clase»)

https://libreria.uniandes.edu.co/index.php?page=shop.product_details&flypage=publicaciones&product_id=70175&category_id=9&manufacturer_id=0&option=com_virtuemart&Itemid=26

South Africa recognizes a multiplicity of marriage forms: common law
marriage, customary marriage, and same-sex marriage. The South African
Constitution has a high sensibility related to issues of human dignity, equality,
and freedom. Respect for both cultural identity and non-discrimination is
related to this trinity of values. In an axiologic perspective, however, these
values can sometimes conflict, as it happens in the customary marriage- a plural
marriage practiced in the form polygyny. In South Africa, coexisting forms of
marriage relate in a critical way to problems concerning non-traditional
concepts of marriage. Oftentimes, when discussing the possibility of
recognizing same-sex marriage, it is suggested that this would force states to
recognize polygamy as well. In actuality, these two forms of marriage are easily
distinguishable according to their structure and function. They only share one
characteristic: the contrast with the traditional concept of marriage as “union
of one man and one woman.”

In Brown v. Buhman, the recent challenge to the Utah law criminalizing polygamy brought by the stars of the reality television show Sister Wives, a federal district court determined both that strict scrutiny was required and that strict scrutiny could not be satisfied. A significant factor in this result was the state’s failure to mount a strong defense of the law, assuming that it could rely on long standing polygamy precedents such as the United States Supreme Court decision in Reynolds v. United States and more recent Tenth Circuit and Utah Supreme Court decisions to justify limiting scrutiny to rational basis and to provide legitimate reasons for the criminalization of polygamy. However, the State could have taken advantage of a then just released Canadian opinion, Reference re: Section 293 of the Criminal Code of Canada (Reference), to explain the real and expansive harms of polygamy. The Reference court undertook an exhaustive examination of the impact of polygamy on women, on children, on men, and on society, utilizing empirical evidence, expert reports, personal anecdotes, and a wide range of “Brandeis Brief” materials. This Article argues that the broad range of social and individual harms of polygamy identified in Reference provide a compelling state interest sufficient to withstand the strict scrutiny deemed necessary by Brown.
The Article also argues that the Utah statute cannot properly be understood to be a “religious gerrymander” requiring strict scrutiny. The Brown court’s determination that the Utah statute only targeted religiously motivated polygamy was based on its improper segregation of the statute’s coverage of licensed bigamy and polygamy, which the court acknowledged covered both religiously and nonreligiously motivated marriages, from the statute’s coverage of unlicensed ceremonial polygamous marriages and polygamous marital cohabitation, which the court saw as only religiously motivated. The Article goes on to show that the real target of the Utah statute are the multiple marital relationships present in all polygamy and not the religious motivation for polygamy undeniably present in much of the actual Mormon Fundamentalist polygamy practiced in Utah. The Article additionally argues that the heightened scrutiny called for by the Brown court under the Smith hybrid analysis is also not justified.
Finally, the Article briefly considers how a statute that only criminalizes religiously motivated polygamy might be justified, based on the way in which polygamous religious communities funnel teenage girls into polygamous marriages by ensuring that they never have the chance to develop sufficient autonomy to truly choose for themselves, not unlike the way the Amish in Yoder sought to limit their children’s education to prevent them from having either the desire or ability to live anything but an agrarian life. This Article suggests that confronting the autonomy-destroying impact of religiously motivated practices such as polygamy might force reconsideration of both Yoder and the limits of free exercise.

The song clearly warns about the wrong kind of love, with the thrice-repeated charge not to stir up love wrongly (2:7; 3:5; 8:4). And the song clearly affirms another kind of love, stronger than death and not acquired with wealth (8:6-7). The lesson of the Song is inextricably tied up with how families and societies are to correctly guard, betroth and marry off their young sisters (8:8-9).

The fundamental interpretative question for the Song, then, is what love is the wrong kind and what love is the right kind. This paper shows that the Song teaches that the wrong love is the polygynous kind and the right love is the monogynous kind.

As a Hebrew song and the product of Hebrew culture and history, polygyny is a delicate subject for it to address: not only was Solomon the wisest and greatest Israelite king, he and many other historical Hebrew figures and heroes practiced polygyny. The Song is one of a number of salvos critically addressing the Solomonic 'royal consciousness' with 'prophetic imagination', in which his 1000-woman polygyny looms large (Deut. 17:16-20; 1 Kings 11:1-8; Ecc. 2:8; 7:25-29; 9:9; Song 8:11-12).

This paper addresses the Song in section 1 which explains the method, plot and characters and section 2 which analyses the drama, scenes, images and claims. Section 3 is an addendum showing that Ecclesiastes addresses the same question with the same answer. Section 4 is a further addendum showing that the flood narrative also addresses the same question in a more broad social and political context.

Communal democracy is shown to be significantly and negatively
correlated with polygyny. In turn, communal democracy is demonstrated
to be positively correlated with the democracy of supracommunal
structures. Consequently, it is suggested that the fact that
modern democracy developed in Europe (i.e. the very region that by
the Late Middle Ages was already characterized by the highest proportion of complex societies with small monogamous families and
democratic communities) might not be a coincidence.

The issue of polygamy is considered as a controversial issue in the Arab and Islamic world, although there is a clear counted religious text in the Quran on this issue. The nature of the relationship between the man and women makes this relation important. Polygamy is also a topic related to social and gender issues that connect people with each other on a daily basis. The human development in light of globalization and cultural openness to others has led to a state of social rebellion against many of the traditional rules accepted norms in the matter of polygamy. The controversyon polygamy is unresolved yet specifically in traditional/ conservative societies. Many civil and cultural institutions that support women's rights have rejected the issue of "polygamy" due to cultural and equality considerations, while the scientific opinions regarding polygamy remained in the hands of the clerics authority, specifically the jurists as it is an issue related to Sharia.
This paper will address the issue of "polygamy" from different perspectives, depending on the " renewal curriculum" called "contextual reading" of the texts, which is considered a development curriculam to the science of Principles of Islamic jurisprudence. I will additionally provide a linguistic reading of the Quranic text referring to "polygamy”.
The Quranic text on polygamy is surrounded by many interpretations of linguistic, cultural and social reasoning, as language plays a crucial role in reading the text in different way, while incidents of history deal with the issue from another side.
Moreover, the verse related to a historical incident when the revelation descendant once but the verse understood intellectually from different perspectives. Therefore, this research will answer two key questions: Was polygamy permitted as a result of a cultural or religious perspectives of the Quranic text?
Is polygamy compatible with social justice and equality in Islam?

Our new tests have provided additional support to the theory that polygyny, unilineal descent organization and large extended families could be regarded as universal negative predictors of the communal democracy. Our tests have confirmed that that the Christianization correlates positively with the communal democracy. Our tests have also confirmed that the Christianization correlates negatively with polygyny (though no one hardly doubted this). However, our tests (contrary to our expectations) have failed to confirm the presence of negative correlation between Christianization and the presence of large extended families. Hence, the main channels through which the Christianization of Europe might have contributed to the development of the communal democracy in this part of the world are the destruction of the unilineal descent organization and polygyny (but not the large extended families). In general, our overall explanatory model looks as follows. We suggest that the kinship and family structures (determined in its turn by a large number of independent factors, both material [e.g. economic] and ideal [e.g. religious]) could affect significantly the overall political evolution of the respective societies. We believe, that the family structures affects primarily the political organization of the community (and we think we have provided enough substantial support for this point above). However, we also believe that the communal political structure could influence significantly the political organization of the supracommunal levels as is suggested by the test which we performed. As one could see the correlation between the democracy of the communal organization and the democracy of the supracommunal political organization turns out to be really strong and significant beyond any doubt. I think that though the democratization of communal organization under the influence of the previously democratized state is perfectly possible (for example, this could be observed in the post-Communist Eastern Europe), the communal democracy in its turn could contribute to the democratization of the supracommunal political organization. Note that in Europe the development of democratic communal organization preceded the formation of modern supracommunal democracy. There are certain grounds to believe that the democratic organization of European communities facilitated the formation of democratic structures on the supracommunal level. On the other hand, the non-democratic communal organization appears to inhibit the development of democratic state organization as seems to be evidenced by Near Eastern data. 

This article will appear in Law, Culture and the Humanities online in early 2015, and then subsequently in print in the same journal. I have posted a pre-publication 2nd draft in compliance with LCH's author agreement, and I will link to the published version when it is available.

Pionniers dans l’occupation des territoires africains, les missionnaires engagent très tôt dans ces espaces une œuvre d’évangélisation dans la laquelle la réalisation des projets sociaux trouve une expression particulière. Cette œuvre des missions rencontre bientôt les aspirations d’une administration coloniale qui s’en inspire pour légitimer la conquête, la domination, la spoliation et l’exploitation multiforme du continent. Les colons emboitent ainsi le pas aux missions chrétiennes, dans le combat contre de nombreuses pratiques culturelles locales à l’instar de la polygamie qu’ils considèrent avant tout comme « un fléau qui ruine démographiquement et socialement la race noire ». La lutte engagée par les Européens consiste à appliquer en Afrique, des structures familiales à l’image de celles de l’Occident. À partir de l’étude de cas de la lutte contre la polygamie dans les territoires dominés d’Afrique équatoriale, cette contribution met en valeur les interconnexions entre logiques missionnaires et ambitions colonialistes. Pour «éradiquer» la polygamie et répondre à une exigence occidentalo-chrétienne de famille monogamique, les Occidentaux favorisent le renforcement d’un enseignement religieux. Ils mettent en place des mesures de «protection sociale», inspirées des modèles messianiques. Sanctions sévères et encouragements financiers sont autant de mesures disciplinaires mises en œuvre pour diffuser à grande échelle cet idéal culturel.
Mots clés : Lutte contre la polygamie, évangélisation, administration coloniale, famille monogamique.

This article investigates whether Obergefell v. Hodges, the landmark 2015 same-sex marriage decision, supports or undermines a right to polygamous marriage. First, it shows that Obergefell defined marriage as a relationship that provides stability for individuals, couples, children, and society. Next, the article provides a historical overview of monogamy, demonstrating that it has slowly prevailed over polygamy during the past 2,000 years because two-spouse marriages strengthen families and society. The article ultimately concludes that polygamy does not comport with Obergefell’s definition of marriage, and thus the Court should hold that there is no constitutional right to polygamous marriage.

For the past few decades, Islamic reformists have attempted to reverse patriarchal set-ups in Islamic practices. In light of these efforts, the time is ripe to consider what role women's agency will play in the implementation of such reforms. The way we account for agency in advocating for women's rights is an issue with which feminist legal scholars struggle. It has been explored particularly when analyzing women's rights in the area of pornography and prostitution. As the reform movements in Islamic law become concrete, similar explorations will have to take place. Agency driven explorations in the area of Islamic law will have to be tailored to issues of particular relevance to Islamic women. In addition, Feminist legal scholars will have to take care not to project western-based analysis into unique Islamic settings. Borrowing from transformative arguments advocated by feminist legal scholars like Martha A. Fineman, the author attempts to explore the implications of recognizing the possibility for agency in Islamic polygamous structures. The central idea is to analyze the possibility for a feminist based form of polygamy for women who decide to live in a polygamous structure. This exploration in no way assumes that Muslim women are solely defined by their religion. On the contrary, it recognizes that women's identities are so diverse that, even when given options, a number of them might opt for polygamy rather than monogamy. In this context, an assessment of the value of monogamy compared to polygamy is irrelevant. What comes to matter, instead, is the fact that women who choose polygamy, like those who make any other legitimate choice, must be protected.

The rising number of pro-polygamous movements indicates that it is imperative that we investigate the possibilities for a women centric polygamy. Islamic women have diverse views regarding polygamy and do not all seem to view it as detrimental. There exist some Muslim women who are unequivocally against Polygamy, but want to remain faithful to their Islamic faith, while there are others who are not against polygamy but would like to reform the practice to fit their needs. The common denominator in these two camps, however, is that women in both camps yearn for more choice and control over the decisions that affect their family life. The desire to enter or remain in a polygamous union does not necessarily equate in their eyes with a diminishment of their rights and privileges. This article intends to show that equal rights for women and Islamic faith are not necessarily mutually exclusive if the allocation of rights is based on the spirit of Islam. Furthermore, the article will demonstrate that Islam's inherent concern with justice and equality for women necessitates that women's desires and wishes serve as foundation for any system of polygamy.

This paper reviews the complex history of plural marriage associated with the Mormon Church, giving consideration to views that are both favorable and unfavorable to the practice of polygamy. Interdisciplinary in nature, this paper delves into the religious underpinnings common to the practice of polygamy in the United States, alongside a discussion of media framing and court decisions that could impact the future of polygamy. Utilizing a social constructionist framework informed by historical information, media narratives from women who have experienced polygamy first-hand, and legal arguments surrounding the practice of plural marriage, the author argues that modern opposition to polygamy is rooted in ideas of moral superiority and is not aligned with many historical accounts of polygamy nor with the changing tides of legal recognition of fundamental rights and familial status occurring in the United States in the 21st century.

Polygamy is neglected problem in Indonesia. This happens because Indonesia is one of country that allows polygamy with the certain condition. The goal of this research is to conduct about the view and role of women members of Islamic organizations related to polygamy issues. There were three muslim organization that had been researched, Fatayat, Muslimat, and Aisyiah. The result showed that Muslim women’s organizations in Sumenep didn’t have a role in eliminating gender inequality polygamy. There are various women’s empowerment programs which have been done by women’s organization. The goal of those program is to raise awareness of women’s emancipation. However, Islamic women’s organizations didn’t have the initiative to look for or go to the field to see the reality of its members who had experienced in terms of domestic violence and gender inequality.
Keywords: Islam women organization, gender inequality, polygamy

The (ill) logic of so called MPLB having no constitutional or religious sanction on talaq & polygamy is funny as well as absurd. A band of sadist male chauvinists create their own brand of anti-women Islam and when that's questioned this lot shouts 'Islam in danger' like fanatics of other religions. If it's part of Islam then why 99% of Muslims world-over do not follow 3talaq. If they feel polygamy is blessing and helps in maintaining peace in the Muslim community then the members of MPLB should give their daughters to Muslim males who marry more than once. Surely their daughters will revolt. This gang wants peace of a grave yard. THE FACT IS IT IS MALE CHAUVINISM IN DANGER, LET THIS BE

From the Hebrew text of Sir 37:11, it seems reasonable to suppose that Sira was well aware of polygamous marriages. It should be added that no more than two wives are mentioned in the comparable biblical texts. If one wishes to coin words, then "duo-gamy" would describe these relationships best. In any case, Sira does not condemn that way of life as such, but points out that living together proves to be extremely difficult, indeed nerve-wracking, for all those involved. The man is the cause of arguments, because he usually loves one of his two wives more than the other (compare Rahel - Lea, Hanna - Pennina).

Purpose: The purpose of this study is to compare Indonesian and Malaysian Muslims in understanding the term of polygamy in Qur'an according to surah Annisa: 3 through their perspectives and perceptions of the word of khiftum. Methodology: This is a qualitative study which employs library material analysis with enrichment from questionnaire field observation and interview. Several material objects used such as Alwafi dictionary and Diwan dictionary. The difference in its meaning was analyzed by lexical decomposition. Field research was conducted in Indonesia and Malaysia. The impact of distinguishing between the words of khiftum meaning with polygamy's theme in both countries compared and examined by descriptive statistics analysis. Main Findings: It was found that perception, the culture of context on polygamy and social views as well as legal policies of government on polygamy were influential in the translation of the word of khiftum in Qur'an. Applications: The significance of this research is to understand the correlation of different cultural backgrounds with people's insight into the related verses and people's responses to the practice of the verses. Novelty/Originality of this study: The current research contributes to the literature by providing in-depth knowledge about polygamy in two different cultures in light of the Quran and Islam. it will reveal the different meanings of the word of khafa, and describe the Malaysian and Indonesian Muslim points of view on the issue of polygamy as stipulated in Qur'an. The significance of this research is to understand the correlation of different cultural backgrounds with people's insight into the related verses and people's responses to the practice of the verses.

Exact data on the subject is hard to find today, primarily because the 1961 census was the last one to look at marriages by religion and community. That survey, in fact, found that incidence of polygamy was the least among Muslims, with just 5.7 percent of the community likely to practice it. Hindus actually had a higher incidence rate of polygamy, at 5.8 percent, although other communities, including Buddhists and Jains, were proportionally even more likely to practice polygamy. 7.9 percent of Buddhists and 6.7 of Jains were polygamous.  At the top were tribals, 15.25 percent of whom were polygamous.

From the perspective of family law, South Africa seems particularly interesting as it recognizes a multiplicity of marriage forms, according to its laws: not only common law marriage, deeply linked with the traditions of Western culture, but also customary marriage and same-sex marriage. Customary marriage, a plural marriage practiced in the form of polygyny, is deeply related to the cultural identity of some South Africans; same-sex marriage is an innovation related to fundamental rights affirmed in the post-apartheid Constitution of 1996. The South African Constitution has a highly advanced sensibility related to issues of human dignity, equality, and freedom. Both respect for cultural identity and non discrimination according to sexual orientation are related to this trinity of values. Consider the axiologic approach linked to supreme constitutional values, human dignity, equality and freedom can reciprocally interact and conflict with other constitutional values. Customary marriage, a non gender-neutral plural marriage, represents a problem with respect to women's right to equality. This form of marriage actually presents a clear contradiction: it can be considered as an effort to preserve the cultural identity of some South Africans, but - on the other hand - it shows elements of contrast with respect to the foundations of the Constitutional system of the country. Customary marriage can be justified on the base of choice or consent of spouses. We must ask ourselves, on the other hand, if this form of marriage, not regulated as a gender-neutral plural marriage, could offend human dignity. From a formal perspective an affirmative answer seems admissible, but, realistically, a gender neutral regulation of customary marriage in South Africa is not – at the present – supportable. Same-sex marriage is deeply coherent with the trinity of constitutional values we mentioned: human dignity, equality and freedom. Further, sexual orientation is expressly mentioned in the Costitution (section 9.3), as not allowed form of unfair discrimination. The Civil Union marriage, which allows same-sex couples to enter into a same-sex marriage, leaves free the choice to call it “marriage” or “civil partnership.” It is remarkable that both same sex couples and different sex couples can decide to enter into a marriage or a civil partnership. Such a choice does not influence the legal effects of the Civil Union marriage: in any case, they are the same, independently from the preferred denomination. Focusing in the plurality of forms of marriage in South Africa, we cannot ignore the most interesting aspect: in that country there coexist two forms of marriage, polygamy and same-sex marriage, usually related, in a critical approach to the problem concerning non-traditional concept of marriage. Often, figuring the possibility of recognition of same-sex marriage, it is suggest that it would force states to recognize polygamous unions too. This requires careful reflection, because these two forms of marriage are distinguishable in several ways, according to their structure and function. The only characteristic they share is their contrast with the traditional concept of marriage as “union of one man and one woman.”

Cases concerning polygamous households can present difficult challenges for family courts. Though a growing number of Americans practice polygamy, the lifestyle still remains shrouded in mystery. Many polygamists are religious (and sometimes racial) minorities that have suffered from discrimination. The most influential judicial precedents concerning polygamy come from the nineteenth century and are tinged with religious and racial stereotypes, which can make judges uncomfortable with citing those decisions. There is a need for reliable, unprejudiced, and up-to-date information about polygamy that judges can cite while maintaining an image of objectivity and impartiality. This Article seeks to provide that resource. It provides information about the evolutionary influences that shape polygamy, how polygamy is practiced in the modern world, and common problems affecting polygamous households that judges should be aware of.

"This book examines, through a multi-disciplinary lens, the possibilities offered by relationships and family forms that challenge the nuclear family ideal, and some of the arguments that recommend or disqualify these as legitimate units in our societies.

That children should be conceived naturally, born to and raised by their two young, heterosexual, married to each other, genetic parents; that this relationship between parents is also the ideal relationship between romantic or sexual partners; and that romance and sexual intimacy ought to be at the core of our closest personal relationships -- all these elements converge towards the ideal of the nuclear family.

The authors consider a range of relationship and family structures that depart from this ideal: polyamory and polygamy, single and polyparenting, parenting by gay and lesbian couples, as well as families created through current and prospective modes of assisted human reproduction such as surrogate motherhood, donor insemination, and reproductive cloning."

Purpose: The purpose of this study is to compare Indonesian and Malaysian Muslims in understanding the term of polygamy in Qur’an according to surah Annisa: 3 through their perspectives and perceptions of the word of khiftum. Methodology: This is a qualitative study which employs library material analysis with enrichment from questionnaire field observation and interview. Several material objects used such as Alwafi dictionary and Diwan dictionary. The difference in its meaning was analyzed by lexical decomposition. Field research was conducted in Indonesia and Malaysia. The impact of distinguishing between the words of khiftum meaning with polygamy’s theme in both countries compared and examined by descriptive statistics analysis. Main Findings: It was found that perception, the culture of context on polygamy and social views as well as legal policies of government on polygamy were influential in the translation of the word of khiftum in Qur’an. Applications: The significance of th...